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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Entering Into Sikhism: Questions On Reht Maryada
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<blockquote data-quote="Embers" data-source="post: 204032" data-attributes="member: 9385"><p>Hi Danielle</p><p>I hope you are happy for me to comment based on your blog? If not then please remove<img src="http://www.sikhphilosophy.net/images/smilies/orangeturban.png" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p>When I first arrived in my new city I asked those who knew more than me where I should go and explore. I was told not to go into certain streets in case I run into trouble, but to go to other places if I wanted to enjoy myself.</p><p></p><p>The same could be said for any “true” religion, it isn’t the scars or our past that matters, it is the decisions we make now as we are presented with some new routes to take. How well we stick to the paths matters more than our education, money or our body. If someone asks me about my money or the way I look then I would be prepared for them to ask me for something more along those lines, sooner or later.</p><p></p><p>I read a few of your comments and found them interesting. I too have been thinking I should start my own threads to receive stronger answers to my questions. I find people tend to address the initial question first.</p><p></p><p>Regarding “is” and “is not” and “Self” and “others” the quick answer is that there is no other as everything exists in the Self. The Self is also referred to as God, or Waheguru. “Is” and “Is not” are dual by nature, one cannot exist without the other, no matter how absurd its opposite may be to our logical minds. However both “is” and “is not” exist in the Self/Waheguru; who is whole and absolute. When our minds focus on the dualities e.g. Good/Bad, Black/White we miss the whole (Waheguru) in which the dualities exist. A mind focused on dualities is lead into the play of Maya. To find peace, then one must go beyond Maya and the play of opposites. The opposites still exist, but You are beyond them. This affects our relationship with Waheguru, because our minds look to the opposites to find an answer. Often we make a decision based on the best one of these opposite decisions, choosing the best one to match our personality. Later we find we need to choose again and we are left feeling unhappy and in doubt as the balance tips to the other extreme and we have to act contrary to before. There is no need to be baptised or to “do” anything. The best use of time is meditation and reflection on the scriptures I often feel.</p><p></p><p>I hope you continue to contribute.</p><p></p><p>Kind regards, Ambers.</p></blockquote><p></p>
[QUOTE="Embers, post: 204032, member: 9385"] Hi Danielle I hope you are happy for me to comment based on your blog? If not then please remove[IMG]http://www.sikhphilosophy.net/images/smilies/orangeturban.png[/IMG] When I first arrived in my new city I asked those who knew more than me where I should go and explore. I was told not to go into certain streets in case I run into trouble, but to go to other places if I wanted to enjoy myself. The same could be said for any “true” religion, it isn’t the scars or our past that matters, it is the decisions we make now as we are presented with some new routes to take. How well we stick to the paths matters more than our education, money or our body. If someone asks me about my money or the way I look then I would be prepared for them to ask me for something more along those lines, sooner or later. I read a few of your comments and found them interesting. I too have been thinking I should start my own threads to receive stronger answers to my questions. I find people tend to address the initial question first. Regarding “is” and “is not” and “Self” and “others” the quick answer is that there is no other as everything exists in the Self. The Self is also referred to as God, or Waheguru. “Is” and “Is not” are dual by nature, one cannot exist without the other, no matter how absurd its opposite may be to our logical minds. However both “is” and “is not” exist in the Self/Waheguru; who is whole and absolute. When our minds focus on the dualities e.g. Good/Bad, Black/White we miss the whole (Waheguru) in which the dualities exist. A mind focused on dualities is lead into the play of Maya. To find peace, then one must go beyond Maya and the play of opposites. The opposites still exist, but You are beyond them. This affects our relationship with Waheguru, because our minds look to the opposites to find an answer. Often we make a decision based on the best one of these opposite decisions, choosing the best one to match our personality. Later we find we need to choose again and we are left feeling unhappy and in doubt as the balance tips to the other extreme and we have to act contrary to before. There is no need to be baptised or to “do” anything. The best use of time is meditation and reflection on the scriptures I often feel. I hope you continue to contribute. Kind regards, Ambers. [/QUOTE]
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